Tag: Government

May 3 is the National Day of Prayer. This is a moment for us to stop and ask for God’s guidance for those who lead our nation. This is not a time to hash out political disagreements; rather, it is an opportunity to unite around the biblical admonition to pray for those in leadership over us. In 1 Timothy 2:1-2, we read, “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity.”

The theme of this year’s National Day of Prayer is “Unity.” There is no doubt that we live in a nation that is divided. We are divided over politics, race, economics, etc. We often look to our leaders to solve these problems, but they persist. As an encouragement, here are a few ways we can pray for our leaders as they face the challenges of governing this diverse nation.

Pray for their hearts. Most of us probably do not know the spiritual status of our government officials. There are certainly outspoken Christians in office, but there are also those who do not know God. It will do us good to move our focus away from political disagreements and unite in praying for the hearts of our leaders. In Psalm 2:10-11 we read, “Now therefore, O kings, show discernment; take warning, O judges of the earth. Worship the Lord with reverence and rejoice with trembling.” We see this warning from the psalmist that kings and judges should worship the Lord. We need to pray that God would draw the hearts of our government officials to himself, and that their lives would be an expression of worship.

Give thanks to God for our government officials. It is often hard to give thanks for people with whom we disagree. As noted above, Paul tells us in 1 Timothy 2:1-2, “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity.” Specifically, he tells us to give thanksgiving for those who rule over us. They have been placed in offices of authority, and God has ordained government authority (Romans 13:1). As we give thanks to God for our leaders, we should also live as good citizens. The result of this combination is that we would be able to lead peaceful lives.

Pray for peace and welfare. There is no doubt that their days in exile were the lowest point for the people of Judah. In the midst of that exile, Jeremiah sent the exiles a letter with an interesting statement from the Lord. He wrote, “Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf; for in its welfare you will have welfare” (Jeremiah 29:7). The Lord instructed the exiles to seek the welfare of the land of their exile because it would result in their own welfare. We should also pray for the welfare of our nation under the leadership of our government officials because it will result in our own welfare.

These points of prayer are not a magic formula to bring about unity to a divided nation, but they will refocus our own hearts to recognize the part we can play in bringing unity to the nation in which we live. True unity can only be found in Christ; therefore, it is also imperative for us to proclaim the truth of the gospel to a lost and dying world.

Would you join me in praying for our nation, particularly our government officials, on this National Day of Prayer?

Dear Father, I come to you today, on the National Day of Prayer in my country, to pray for our leaders as you have instructed us. First, I pray for a submissive spirit on my own part to those you have placed in authority. May I be a good citizen of my country who submits to the ordinances of government in keeping with the ordinances of God. May I honor those to whom honor is due. Second, I pray for the hearts of our government officials. I do not know their spiritual condition, but I ask you to draw them to yourself. For those who do not know you personally, I pray for their salvation and that they would worship you in spirit and in truth. Third, I give you thanks for the leaders of our country, states, and cities. You have granted authority to our government, and these are the leaders you have ordained for this time. Finally, may their leadership result in the peace and welfare of our nation so that we may also find welfare and live tranquilly in godliness and dignity. Lord, thank you for hearing my prayer, and help me to bring these leaders before you in prayer regularly. In Jesus’ name, Amen.

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The Supreme Court heard oral arguments on December 5 in the highest profile case of this term. Masterpiece Cakeshop Ltd. v. Colorado Civil Rights Commission is an important First Amendment case with significant implications for both freedom of speech and freedom of religion.

Jack Phillips is the owner of Masterpiece Cakeshop, a bakery in the Denver area. In 2012 Phillips was asked to bake a cake for Charlie Craig and David Mullins to celebrate their same-sex wedding ceremony. Phillips refused to bake the cake, and he was subsequently found in violation of Colorado’s anti-discrimination statute. Amy Howe reports, “The Colorado agencies responsible for enforcing the state’s anti-discrimination laws ruled that Phillips’ refusal to provide the custom cake violated those laws and that he had ‘no free speech right’ to turn down Craig and Mullins’ request. They told Phillips that, if he decided to create cakes for opposite-sex weddings, he would also have to create them for same-sex weddings.”[1]

Based on his convictions as a Christian, Phillips believes that only a man and a woman can enter into marriage. Therefore, he refuses to design wedding cakes for same-sex ceremonies. Phillips also refuses to design cakes to celebrate Halloween, divorce, or any message he considers to be lewd.

What is at stake in this case? There are a few points of particular interest to free speech and conscience protections involved in this case.

First, can the government compel speech? When we think of free speech, we generally think about the prohibition against government restricting speech. In this case, Jack Phillips wants to restrict his own artistic expression, which he argues is a form of speech, but the state of Colorado is attempting to compel him to make artistic expression that violates his conscience. Compulsion of speech is a direct violation of the First Amendment. The question is whether artistic expression through custom-designed wedding cakes is protected speech.

Second, does religious freedom extend beyond the walls of a place of worship? Phillips argues that he has the right to express his religious convictions through the bakery that he owns. He closes the store on Sundays, and he refuses to bake items celebrating various activities that violate his religious convictions. There has been a trend in recent years to see religious freedom only in the context of formal worship; however, religious freedom has not always been interpreted in such a way. Phillips claims that his religious freedom extends beyond the church and into the public square where he operates his business. The decision in this case has the potential to set a significant precedent for how freedom of religion and freedom of conscience will be applied for generations.

Third, does protection against “dignitary harm” supersede other constitutional rights? In his amicus brief for this case, Sherif Girgis defines dignitary harm as “the harm of being told (even by polite refusals) that decisions central to your identity are wrong.”[2] Andrew Walker notes, “The rise of ‘dignitary harm’ arguments aims to achieve desired legal outcomes on the basis of a perceived slight or personal offense.”[3] In essence, dignitary harm arguments are built on the idea that a person has the right not to be offended. If one is offended he can then sue the person who offended him. The responsibility is then upon the prospective offender not to offend even though there is no way for him to know for certain whether or not what he might do or say could offend someone else. Recent cases, especially related to same-sex marriage, have raised the profile of dignitary harm. The most substantial problem with this line of argumentation is that the opinions of the majority tend to be protected and the minority is most likely to commit dignitary harm. In contrast, most of the rights protected in the First Amendment are designed to protect the minority opinion from discrimination, not the reverse. The Court would be right to see Phillips as the one whose opinions and decisions should be protected.

What can we expect as the outcome of this case? It is difficult to say. Numerous reports suggest that the majority of justices are leaning toward support of Jack Phillips, but Howe warns us that “making predictions based on oral arguments is always dangerous.” In the coming months we should hear a decision from the Court, and it will likely prove to be the most significant religious liberty decision in generations.

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Today is Inauguration Day. It is the day that the most powerful country in the world transfers power from one leader to the next. In many respects, this is unique to the American experiment. The outgoing President and the incoming President, who hold starkly different views on policy and governance, stood side-by-side at the front door of the White House this morning in a symbolic gesture of the transfer of power.

While Donald Trump is just the sixth President in my lifetime, he is already the most controversial of them all, and he hasn’t even taken office yet. That being said, we still have a biblical obligation to pray for President Trump. It does not matter if you think he is Solomon or Nebuchadnezzar, Lincoln or Nero. Scripture gives us a mandate to pray for our leaders. Here are a few points to consider:

Submit ourselves to the governing authorities. By most historical accounts, Paul penned his epistle to the church in Rome during the reign of Nero. Nero was no friend of Christians. In fact, he persecuted Christians after falsely accusing them of setting fire to Rome. Yet, Paul still told the believers in Rome “to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). In light of these instruction, we should start our prayers for the President with an acknowledgement of our own submission to those whom God has placed in authority over us.

Pray for his heart. There have been many conflicting reports regarding Mr. Trump’s spiritual status. At the end of the day, only God knows his heart; therefore, we should pray for his heart that he would be saved (if he is not) and worship God. In Psalm 2:10-11 we read, “Now therefore, O kings, show discernment; take warning, O judges of the earth. Worship the Lord with reverence and rejoice with trembling.” We see this warning from the psalmist that kings and judges should worship the Lord. We need to pray that God would have the President’s heart, and that his life would be an expression of worship.

Give thanks to God for our President. It is often hard to give thanks for people with whom we disagree. Considering the drastic contrast between Presidents Obama and Trump, it is likely that you either disagree strongly with the outgoing President or the incoming President, or perhaps both. No matter the case, we are instructed to give thanks to God for our leaders. Paul admonished Timothy, “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:1-2). We should give thanks to God for Mr. Trump because he is our duly-elected President. He is the leader of our nation, just as the king was in Paul’s day. As we give thanks to God for our leaders, we should also live as good citizens. The result of this combination is that we would be able to lead peaceful lives.

Pray for peace and welfare. There is no doubt that their days in exile were the lowest point for the people of Judah. In the midst of that exile, Jeremiah sent the exiles a letter with an interesting statement from the Lord. He wrote, “Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf; for in its welfare you will have welfare” (Jeremiah 29:7). For both President Obama and now President Trump, there have been some who have called for us to pray for their failure. On one hand, there are certainly policies that we hope do not succeed, but overall, we should pray for peace and welfare under their leadership. By most accounts, peace and welfare would be a success. The Lord instructed the exiles to seek the welfare of the land of their exile because it would result in their own welfare. We should also pray for the welfare of our nation under the leadership of our next President.

These points of prayer for our new President can also be applied to any leader. We should also pray for our Congressional representatives, governors, statehouse officials, mayors, city council members, and others. Inauguration Day reminds us of the presidency, but all leaders deserve our prayers. Would you join me in lifting up our President in prayer similar to what is below?

Dear Father, I come to you today, on Inauguration Day in my country, to pray for our leaders as you have instructed us. First, I pray for a submissive spirit on my own part to those you have placed in authority, specifically President Trump. May I be a good citizen of my country who submits to the ordinances of government in keeping with the ordinances of God. May I honor those to whom honor is due. Second, I pray for the heart of Donald Trump. I do not know his spiritual condition, but I ask you to draw him to yourself. If he does not know you personally, then I pray for his salvation and that he would worship you in spirit and in truth. Third, I give you thanks for President Trump and the other leaders of our country, states, and cities. You have granted authority to our government, and these are the leaders you have ordained for this time. Finally, may their leadership result in the peace and welfare of our nation so that we may also find welfare and live tranquilly in godliness and dignity. Lord, thank you for hearing my prayer, and help me to bring these leaders before you in prayer regularly. In Jesus’ name, Amen.

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Just over three weeks ago, I spent several days in Salt Lake City attending the World Congress of Families IX. I was privileged to speak during one of the plenary sessions on the closing day of the congress. The title of my session was “Religious Liberty as the Foundation for Pro-Life and Pro-Family Policies.” Video from my session (and many others) is now available on the WCF YouTube channel.

As part of my presentation, I noted that there are three distinct areas where we can see the influence of religious liberty in support of pro-life and pro-family policies. These three areas are marriage, healthcare, and education.

In my conclusion, I noted the following:

At the end of the day, religious liberty sets the foundation upon which we can build the best pro-life and pro-family policies. However, these policies are not simply going to come about because a nation has religious liberty protections. Such policies are still dependent upon people of faith exercising their beliefs in the public square to give a convincing argument for why God’s design for life and family is the most beneficial for the good of society. It is when people of faith practice their faith in a society that respects their right to freely exercise such faith that we will see the most effective pro-life and pro-family policies.

I was honored to be a part of the program for the World Congress of Families. The mission of WCF is to “provide sound scholarship and effective strategies to affirm and defend the natural family, thus encouraging a sustainable and free society.” This was the first congress held in the United States. I attended my first congress in Warsaw, Poland in 2007.

On a personal note, it was fun to “teach” a little Baptist history to such an ecumenical group. In fact, most of the questions I received throughout the rest of the day related to church history. It reminded me how little people know about the history of Christianity and how important it is to continue teaching our history as Christians (and Baptists).

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Even in our truncated news cycle where this hour’s breaking news is yesterday’s story in a matter of minutes, the issue of religious liberty has maintained a lingering presence in the American consciousness for most of the last few months. From the rhetorical flourishes of the Obergefell v. Hodges decision and dissents to the jailing and release of a county clerk in rural Kentucky for refusing to issue same-sex marriage licenses, much has been made of this “first freedom.” While we typically think of threats to religious liberty coming from an increasingly secular culture, the most dangerous threats actually originate from within the church.

The first threat to religious liberty from inside the church is ignorance. Like many Christians, I have found myself struggling to articulate a biblical basis for this freedom. There is no passage of Scripture to which we can turn and read, “Thou shalt not infringe upon the religious liberty of your fellow citizens.”

What should we do, then? Should we dismiss religious liberty as an American invention that conveniently serves those of us who sometimes find ourselves outside of the mainstream culture? This should not be the case if we remind ourselves of the historical and biblical basis for this freedom and overcome the ignorance that threatens to undermine it.

The Anabaptists cited several texts of Scripture to support their claims for religious liberty. Matthew 13:24–30 is Jesus’ parable of the wheat and the tares. In this parable, we see that an enemy has sown bad seed amongst the field of wheat. Rather than pulling up the tares and risk destroying some of the wheat, the farmer tells his slaves to allow the wheat and tares to grow up together. It is at the time of the harvest that the tares will be thrown into the fire and the wheat will be stored in the barn. For the Anabaptists, this was evidence that there would be people who would arise in the community and even the church that were sown by the enemy. These are heretics and heathens who do not belong but are allowed to remain so that the true believers will not be harmed by their removal. This does not mean that believers neglect to share the Gospel with these individuals, but that the true judgment is left up to God. It is not the job of the government to judge and remove these people for their unbelief. God will judge them, and His judgment is final.

We also see the biblical foundation for religious liberty in the government’s role of ensuring civil peace, not doctrinal purity. This particular teaching can be found in Romans 13:1–7. Notice some key concepts about government that we see in this passage. First, government is ordained by God. It is God who has given government its authority. It does not have any authority that He has not given it. Second, we are to submit to the government’s authority because we submit to God. Refusing to submit is to oppose the ordinance of God. Third, government functions within the scope of authority God has granted it. The government is a minister of God for those who do what is good. It exacts punishment on those who do what is evil. This is not a theological function but a civil one. Its role is to keep peace and restore order when that peace is violated.

The final biblical foundation for religious liberty we want to consider is that we have the right to persuade others of the Gospel. In Acts 18:12–17, we see that Paul is brought before Gallio and accused of disturbing the peace in Corinth. Notice the specific charge: he is accused of persuading people to worship God in a way contrary to the law. Before Paul can even defend himself, Gallio dismisses the case. He is not concerned with Jewish laws or customs of worship. Paul is free to do as he pleases, persuading men to follow Christ. The Jews exact their revenge on Sosthenes, but the government official is unconcerned about the religious dispute that is brought before him. In the very next chapter, Paul spends months in Ephesus speaking out boldly, reasoning, and persuading people to follow Christ. When he can no longer do so in the synagogue, he moves to a public forum. Over and over, we see the apostles reasoning and persuading men to follow Christ. No one is coerced to confess Christ on threat of his/her life or livelihood. People are free to accept or reject Him.

These biblical principles set a foundation on which we build the idea of religious liberty. Implicit in the text of Scripture is the idea that government has a specific function. It cannot tell people what they are to believe about God. At the same time, the church does not have the authority to use force in converting unbelievers. Therefore, both heathen and believers coexist in this world until the day of God’s judgment. It is our duty to warn, exhort and persuade these unbelievers with the Gospel, but we cannot force conversion upon them.

The second threat to religious liberty originating inside the church is arrogance. This is the idea that Christianity (and particularly conservative, evangelical varieties) is guaranteed protection while all other forms of religion are not worthy of protection against unwarranted government intrusion or restrictions. This attitude stems from an arrogance that has been developed since the days when proto-evangelicals, and Baptists in particular, were not the favored denomination.

Recent examples of this threat have been seen as some Christian leaders have attempted to block the building of houses of worship and cemeteries by religious groups that do not garner the political favor of the citizens in those locales. The fear in some of these cases is that a particular religious group will gain a majority in the government and begin to restrict the liberties of others. As long as the liberty being granted does not infringe upon the liberty of other religious groups, then such restrictions can only be classified as arbitrary. Any attempt to have a government entity impose arbitrary restrictions against a religious group that happens to find itself out of favor with mainstream citizens at this time will result in restrictions against our own religious preferences in the future.

If this type of arrogance is not corrected, then we as evangelicals—and Baptists in particular—will face the consequences of our own arrogance. The tables will turn when our religious preferences are not the preferences of the culture. In fact, that has already begun to happen. However, when we appeal to religious liberty claims to protect our own consciences, our appeals will ring hollow because we fought for discrimination against others when their time had come. This may actually be the most significant challenge to religious liberty in our day, and we are the source of that challenge.

Should we be concerned about the infringement of religious liberty from a secular government and culture? Certainly. But we also need to address the threats to religious liberty coming from our own camp—inside the church. This is a battle on two fronts. We must be prepared to stand for religious liberty both inside and outside the church.

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Who would have ever imagined that a craft store chain owned by a Christian family would be at the center of a Supreme Court case about sexuality, abortifacient drugs, the role of corporations, and religious liberty? Oral arguments were heard today in the Supreme Court case Sebelius v. Hobby Lobby. The central point of the case is whether or not the Green family, owners of Hobby Lobby and Mardel Christian bookstores, has the right to exercise their religious freedom in opting out of the Health and Human Services (HHS) mandate requiring employer-provided health plans to offer emergency birth control drugs at no charge to their employees. The Greens have objected on religious grounds that such emergency birth control options are tantamount to abortion and that providing abortion-inducing drugs is a violation of their deeply held religious beliefs.

Trying to predict what the Supreme Court will decide is an exercise in futility, so I will not go down that road. However, I do want to highlight a few interesting notes from today’s oral arguments.

The first is not all that surprising (and possibly not all that interesting)—the high court appears divided. From the best one can tell from the questioning, the Supreme Court is split 4-4 with Ginsburg, Breyer, Kagan, and Sotomayor apparently siding with the government and Roberts, Thomas, Scalia, and Alito leaning towards Hobby Lobby. This leaves Justice Anthony Kennedy as the deciding vote in an otherwise divided Court. This is familiar territory for the current version of the Supreme Court.

The second item of note is that the role of a corporation seems to be a big question. Some of the liberal justices seemed to imply that corporations should simply be able to pick up the tab for the healthcare expenses or fees for not providing healthcare with no impact on the business or the economy. They did not seem to take into account that these healthcare costs have to be paid by someone and that the costs would most likely be passed along to the customer. Justices Kagan and Sotomayor also pressed Paul Clement, the attorney arguing for Hobby Lobby, about whether corporations could opt out of other healthcare options for their employees. Lyle Denniston reports that they “suggested that if corporations gain an exemption from having to provide birth-control services for their female employees, then the next complaint would be about vaccinations, blood transfusions, and a whole host of other medical and non-medical services that a company or its owners might find religiously objectionable.”

On the other hand, Justice Alito pushed back against Solicitor General Donald Verrilli regarding the purpose of corporations. He asked the Solicitor General if the only purpose of corporations was to “maximize profits.” If the object is only to maximize profits, then corporations would have no other rights. However, if corporations serve other purposes, then they might have the right to protection under the free exercise of religion clause in the First Amendment.

The third item is the most interesting development in my opinion. It relates to the rights of a corporation to make a claim regarding discrimination. The government argued that for-profit corporations like Hobby Lobby have no standing to file a claim against the government based on religious discrimination. On the surface this seems to make sense because corporations are not churches, nor are they individuals with religious beliefs. However, the government has already held that corporations can file claims based on racial discrimination. In the same sense, corporations are not individuals of a particular race or ethnicity. The racial discrimination claims have typically been based on the race and ethnicity of the owners.

Applying the same standard to the religious freedom aspect of the Hobby Lobby case, it would appear that the Green family’s deeply held religious beliefs (and clear articulation of those beliefs in company documents) would provide the corporation with the same protections as those guaranteed to them as individuals. This argument could prove to be central in the upcoming decision of the Court.

Once again, we will be left to wait for months until hearing the decision of the Supreme Court that will most likely come in June. Until then, it is futile to speculate what the Court will decide. However, there is one thing that we can do. We can pray for the justices of the Supreme Court that God would grant them wisdom in judging these matters. We should pray for godly wisdom that they would rule according to God’s will. We should pray that they would value life in the way that God values life—seeing those in the womb as no different than a full-grown adult (Psalm 139:13–16).

I urge you to join me in prayer for John Roberts, Antonin Scalia, Anthony Kennedy, Clarence Thomas, Ruth Bader Ginsburg, Stephen Breyer, Samuel Alito, Sonia Sotomayor, and Elena Kagan. The future of religious liberty in the United States is in their hands.
_________________________
Lyle Denniston, “Argument recap: One hearing, two dramas,” SCOTUSblog, March 25, 2014.

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In what is now a string of cases decided by federal judges regarding state laws, U.S. District Judge Orlando Garcia has struck down Texas’ constitutional amendment defining marriage as a relationship between one man and one woman. After the state legislature presented the amendment in 2005, 76% of Texas voters approved the addition of the amendment to the state constitution.

Judge Garcia immediately stayed his ruling pending an inevitable appeal. This should be quite interesting considering that the man who will be responsible for the appeal, Texas Attorney General Greg Abbott, is the hands-down favorite to receive the Republican nomination for governor. Abbott will be responsible for filing the appeal while also managing his campaign against likely Democratic nominee Wendy Davis.

This case came about when a lesbian couple filed suit against the state for not recognizing their same-sex marriage performed in Massachusetts in 2009. According to the Fort Worth Star-Telegram article, the plaintiffs “argued that the state’s gay marriage ban had caused them undue hardship that other married couples do not face. For example, the couple have one child together, but because Texas does not recognize their union, only one parent’s name was allowed on the birth certificate.”

The logic of the names on a birth certificate is quite interesting. Biologically speaking, only one of the women is the mother although it is likely they both wanted to be listed as mothers. This demonstrates how the redefinition of marriage is attempting to separate the relationship completely from any aspect of procreation. Assuming the couple used an anonymous sperm donor as the father, then standard procedure would be to list the woman who gave birth as the mother. A second mother is biologically impossible for the purposes of a birth certificate. It is unclear how this causes undue hardship related to a medical record that is intended to connect a child to his/her biological parents.

While marriage does not require procreation, separating marriage and procreation completely is illogical. Melissa Moschella has recently written that children have a right to know who their biological parents are and a right to a relationship with them. She states:

The biological parent-child relationship is uniquely intimate and comprehensive, at least from the child’s perspective. A child’s relationship to his biological parents is the closest of that child’s human relationships. It is identity-determining. To be born of different parents is to be an entirely different person. This, combined with the observation that receiving proper care is crucial for the child’s current and future well-being, implies that biological parents are the ones with the strongest obligation to ensure that their child is well-cared-for.

When someone makes the claim that they have a right to produce a birth certificate containing two mothers and no father as the biological record of the child’s birth, they undermine the right of the child to know his genetic history. If marriage includes unions other than those between a man and a woman, it undermines the creation ordinance designed to be the avenue of procreation and perpetuation of the human race. This is not an undue hardship placed on the couple by the state. It is Biology 101.

In just the last two months, marriage amendments have been overturned by judicial action in Utah, Oklahoma, Virginia, and Texas. Seventeen other states allow same-sex marriage (or are in the process of allowing it). In addition, U.S. Attorney General Eric Holder just recently told state attorneys general that they are not obligated to defend traditional marriage laws in court if they do not want to do so.

I tell my classes every semester that our children will grow up with a different understanding of marriage than what we have. I have been fighting and praying that we would be able to stave off the redefinition of marriage. Now it seems that the U.S. Supreme Court will have no choice but to hear these cases and rule on them, potentially providing a new definition of marriage.

Honestly, I am not optimistic about any future SCOTUS rulings; however, we do not place our hope in judges, governors, legislators, or presidents. Instead, our hope is in Jesus Christ, and he has already declared:

Have you not read that he who created them from the beginning made them male and female, and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh”? So they are no longer two, but one flesh. What therefore God has joined together, let no man separate. (Matthew 19:4-6)

*If you are interested in learning more about how to respond to the campaign to redefine marriage, consider attending the It Takes a Family conference on the campus of Southwestern Baptist Theological Seminary, co-hosted by the Ruth Institute and the Land Center for Cultural Engagement, on April 11, 2014. More information and registration is available by clicking here.